Oremus - Roman Rite in the Orthodox Church

Total Pageviews

Follow by Email

Thursday, October 20, 2016

Travelogue Highlights from the October 10-13, 2016 Western Rite Conference of the Russian Orthodox Church Outside Russia (ROCOR)

Metropolitan Hilarion of Eastern America and New York, First Hierarch of the ROCOR, and Metropolitan Jonah (former first hierarch of the OCA, now serving in the ROCOR in Washington, D.C.) were present throughout the Conference. What a blessing!

at left: Metropolitans Hilarion and Jonah, at prayers just before the Communion of the clergy, Oct. 13, 2016.

(click the pic to see greater detail)

===============================================================

1. October 10, 2016, Monday.
Two-man delegation from Austin, Texas arrived just before 5 p.m. It was good to take the Metropolitan's blessing and see the brethren. In the evening Compline was held in the borrowed church. Unfortunately, it turns out that the TSA had held onto my laptop when I was frisked at the Austin airport, and the retreat center's public computer is no longer accesible. I realized I had a lot of work left to do to make printouts to assist the servers, master of ceremonies, and Metropolitan for their respective roles in the Thursday morning Mass I was to offer. By the way, for those who don't know, Orthodox have used the word "Mass" to describe the eucharist since before Orthodox started using the term "Liturgy" for it. "Holy Mass" is a good, ancient, patristic, Orthodox terminology used by countless Orthodox saints. pic: Monday evening service.

===============================================================

2. October 11, 2016, Tuesday.
In the morning, a Requiem Mass was celebrated by Dom James Deschene, a long-time abbot of our Church Abroad. I missed most of the presentations this day because I was working to make up for lost time on the materials to guide the servers, M.C., and Metropolitan through Thursday's Mass. Each day, we had an early breakfast, a lunch, and a supper. We were very well fed. The presentation I most hated to miss, was a workshop held by priest Nicholas Alford of the Antiochian self-ruled archdiocese on the divine office. There was a service sung called the Midday Office. Later came Vespers, then supper, then Compline. By now the handling of the Thursday Mass was taking shape. The Metropolitan tonsured a reader and three subdeacons for their Western rite (WR) communities. pic: Tuesday Vespers service.

===============================================================

3. October 12, 2016, Wednesday.
In the morning, Mass was celebrated for the feast of St. Michael and All Angels (it was Sept. 29 on the church calendar) by Dean and Archpriest Mark Rowe of Florida. The various other clergy concelebrated in this service. Fr. Mark provided materials for the Reception of a Bishop so that we could learn to properly greet our First Hierarch (or any other bishop) in Western rite (WR) settings. Again, I missed presentations and was working under the most unhelpful of circumstances to prepare everything for my Thursday Mass. In the evening, along with Vespers, supper, and Compline, there was a final rehearsal for the next morning's Mass, amongst myself, Onuphrius from Austin, newly-tonsured Subdeacon Silouan from England, and Subdeacon Joseph from Arizona (who was set apart as a subdeacon, by the way, in my parish of Holy Protection here in Austin, in I believe Jan. 2013). pic: Communion of the clergy, Fr. Mark Rowe celebrating.

===============================================================

4. October 13, 2016, Thursday.
In the morning I offered Mass in the Roman rite for the feast of St. Jerome, abbot of Bethlehem. First came Terce at 6 a.m., closing with the Metropolitan's blessing. Next the Mass started (the Metropolitan led the confiteor), with chanting by Terri Brown of Christ the King in Pennsylvania. The closing variable benediction for St. Jerome's day was sung by the Metropolitan at about 7:30. After the distribution of the blessed bread, we had breakfast. I was finally able to attend a presentation, one on evangelism (subdeacon Adam Roberts of the Antiochian archdiocese). The midday office consisted of the Sext which had been omitted from the end of the Mass for lack of time (our hosts needed the chapel for their 8:00 service). I drove to the airport together with Subdeacon Adam, Nicholas Chapman of Jordanville fame, priest Thomas Cook of England, and Fr. Thomas' new subdeacon, Silouan. A beautiful day which the Lord made. -- written by hieromonk Aidan (Keller) of Holy Protection Russian Orthodox Church (Eastern rite), Austin-Pflugerville, Texas.

Photos from the Conference may be viewed here:http://bit.ly/2ewtbqf
hat tip: matushka Patricia Kinghorn of St. Cuthbert's Church, Providence, Rhode Island.

Saturday, January 25, 2014

The calendars are 11" x 15" with sturdy backing and a pad of tear-off, color month pages. Each date shows (a) the main celebration for the day, (b) the scriptures for Liturgy that day, (c) vestment color for the day, and (d) fast rules for the day, according to usage approved for Western Rite in the Russian Orthodox Church Outside of Russia. Each wall calendar has a drilled center hole for hanging. They ship folded along neatly-scored lines, and will look good in the home or at the office.

I am asking $4.50 each and $2 shipping.* Discount of 15% for bookstores or quantity 8+.

Please order only calendar(s), no other books with them. Orders are shipping within 24 hours, but if your calendar does not ship within one week of my receiving your donation, I will refund your money as I mail your calendar. Remember to give your name and address.

Friday, January 3, 2014

Approval has been obtained for a wall calendar for year 2014, reflecting usages (old Roman rite) approved for the Western Rite of the Russian Orthodox Church Outside of Russia.

The following .pdf file contains the wall calendar, showing day by day what the main celebration is, for the day; what the scripture readings are for the day; what the vestment color is for the day; and what the fast rules are for the day.

Fr. David Kinghorn has kindly published a calendar, in the wall calendar format, following the approved Christminster usage of our Russian Church Abroad. This calendar may be viewed on the following website under the headings "Liturgics," and "Calendar": rwrv.org.

May all of you have a joyful Christmas and a Happy New Year. May God be with you always.

Wednesday, December 25, 2013

So much has happened in recent months, in the Western Rite of our Russian Orthodox Church Outside Russia, that I will attempt only the briefest update.

Following the synodal decree which invalidated the controversial ordinations at Beacon, New York, a number of those who were ordained on that fateful day have now received a canonical ordination in the Russian Orthodox Church. Some are serving in the Western Rite. At least one has gone over to the Eastern Rite (Spanish-speaking Fr. Benigno Pardo of Houston, Texas).

There was, at the time the synodal decree came out, the departure of one clergyman from our church.

Within the past two weeks, one or two more clergy have departed, which is cause for prayer and is a loss to our Church.

On a brighter note, on Sunday, November 17, 2013, retired OCA Metropolitan Jonah and Bishop Jerome (ROCOR), together with some seminarians from our Jordanville seminary, visited the W. Rite parish of Christ the King in Tullytown, Pennsylvania. There, Fr. Bernard Andracchio was awarded the dignity of Archpriest. Pictures are available at http://rwrv.org/news.html. Axios!

The 2014 Western Rite Conference was canceled, and we still await word about the scheduling of a future conference.

The Commission established by the synodal "Beacon" decree has not produced so far any specific instructions for WR clergy. The Metropolitan is deciding matters from day to day, when issues come up. An internet discussion group was set up for the W. Rite clergy and there clergy may ask questions of two of the Commission members, Archpriest David Straut and Archpriest Anthony Nelson. A group was also established for the wives of WR clergy.

The W. Rite continues to flourish in the Russian Orthodox Church Outside Russia, and continues to operate under the omophor of the first hierarch, Metropolitan Hilarion, who issued a comforting clarification soon after the synodal decree, which clarification remains the last official word on the W. Rite. More and more, our W. Rite clergy are coming to realize that the E. Rite clergy and people of our Church are going to be a source of support, encouragement, and blessing, and that suspicions about the motives and humanity of E. Rite brethren have been, in many cases, excessively pessimistic. W. Rite clergy have been concelebrating with E. Rite clergy more and more, including on the territory of the Chicago diocese (e.g., at my own parish on the edge of Austin, Texas), even as concerns regarding how W. Rite clergy were vetted under the former vicariate structure, are allayed. Our Church Abroad still has at least one bishop (His Grace Jerome) who has celebrated in W. Rite in the recent past and could do so in the future.

In sum, the W. Rite of the Russian Church continues. What of its vitality and viability? These will be determined by none other than the fruits of its own activity, whether missionary, parochial, or monastic. After the passage of two or three decades, there may be sufficient information to allow one to hazard a guess at how well our W. Rite is doing. May God be with our W. Rite clergy and faithful every step of the way, and may He guard and keep them by His Grace, through the prayers of the most holy and most pure Mother of God and of all the Western Saints.

Dear W. Rite brothers and sisters, we love you, we respect you, and we hold you up constantly and steadfastly in our prayers.

Tuesday, July 23, 2013

Now that some of the dust has cleared from the recent restructuring of the Western Rite in the Russian Orthodox Church Outside of Russia, one has the leisure to ponder.

All I wish to ponder on (in written form) today, is the situation in which our Western Rite communities find themselves today. Sufficient for the day is the trouble of the day, as our Saviour taught.

1. The Western Rite communities in our Russian Church, remain Western Rite and remain intact. So far, there are no specific changes for them to implement.

2. The Metropolitan issued an epistle to the Western Rite communities about their future and about their continuance as Western in rite. No one knows whether this epistle is the same as the epistle which the Synod had mandated be produced.

3. The Commission will do its work. The results are not yet known.

4. No one knows how long the moratorium against admitting new WR clergy will last. This places all the potential applicants, as well as the "Beacon" ordinands, in a most difficult position. They need every ounce of love, fellowship, and moral support we can muster during their difficult time of waiting. May the Most Holy Mother of God herself attend to their distress and sorrow, none of which was caused by them.

5. The former Yahoo discussion group for Western Rite clergy has been disbanded and all past posts have been deleted. A new discussion group for WR clergy has been opened, and I am happy to say that after a few short months of banishment from the old group, I can again yahoogroup with my fellow ROCOR clergy, who like me are blessed to the Western Rite. The Beacon ordinands are all invited to the new group. The tone on the new group is respectful, which is a joy to see.

6. A new discussion group has been established for the wives of WR ROCOR clergy. We wish them well and we can benefit from their input and their invaluable service to Christ's Holy Church. You can't have a good priest (or deacon!) without a good matushka. Our matushki are the invisible strength, yea, the secret weapon, of our Church.

7. The 2013 Western Rite Conference has been canceled. A member of the Commission informed me that he was unaware whether there is interest among the WR clergy to meet with one another or celebrate alongside one another, this year. [Ed. - Since this post July 23, there has occurred a discussion amongst our WR clergy regarding an informal meeting this year. Check back on Oremus blog for an impending post regarding this matter.]

8. So far, only one clergyman is known to have left the Russian Church following the Synod decisions, and that is Archimandrite Michael (Kinsfather) of San Antonio, Texas. All others in the Western Rite continue to serve in the Western Rite.

This blog certainly has had an increase in readership from down about 50 to 70 readers per day up to 350 to 600 readers per day. July 20, for example, it had 468 views. All are welcome to make comments, but be aware that anonymous commenting is not permitted.

Wednesday, July 17, 2013

=========== transcription of letter from Metropolitan July 15, 2013 =============

HILARION
METROPOLITAN OF EASTERN AMERICA AND NEW YORK
FIRST HIERARCH OF THE RUSSIAN ORTHODOX CHURCH OUTSIDE OF RUSSIA
75 E. 93rd Street, New York, NY 10128 Tel.: (917) 848-9706, (917) 543-5199.

July 15, 2013
No. 7-12 / 13

To the Clergy and the faithful of the Western Rite communities of the Russian Orthodox Church Outside of Russia:

Christ is in our midst!
The Synod of Bishops has convened and discussed ways in which the Western Rite communities could better be integrated into the larger Church structure in order to promote a closer sense of unity, fellowship, and participation in the fullness of Orthodoxy within the Church. To that end, the Synod of Bishops has made some administrative changes that will help the Western Rite communities work toward and achieve that unity, fellowship, and participation in the rich spiritual life of the Church as we work together to serve the Lord in His vineyard and build up the Kingdom of God in Holy Orthodoxy.
The Western Rite vicariate structure and administration model that were previously in place, as well as those formerly in charge and holding administrative roles such as Pastoral Vicar and the Vicar Bishop, have been released as a result of these decisions of the Synod of Bishops, in order to more effectively implement this new vision for the continued spiritual growth and existence and strengthening of the church communities in the Russian Orthodox Church Outside of Russia.
To this end, all Western Rite communities will be directly under the oversight and omophorion of the President of the Synod of Bishops, Metropolitan Hilarion. A committee has been formed and blessed by the Synod of Bishops to assist the clergy and communities in implementing and monitoring measures for their well-being and growth.

Holy Scripture reminds us, "Behold, how good and how pleasant it is for brethren to dwell together in unity!" (Psalm 132).

While it is inevitable and somewhat natural for people to feel apprehension or uncertainty in times of change as we move forward, we feel that this decision and emphasis on bringing the current Western Rite communities into closer integration with the fullness of the Church will spiritual enrich the faithful and witness to Holy Orthodoxy to the world.

+ Hilarion [signature]
Metropolitan Hilarion of Eastern America and New York,
First Hierarch of the Russian Orthodox Church Outside of Russia
[seal]

On Wednesday, July 10, 2013, an extraordinary session of the Synod of Bishops of
the Russian Orthodox Church Outside of Russia was held, presided over by its
First Hierarch, His Eminence Metropolitan Hilarion of Eastern America and New
York. Participating in the meeting were permanent members of the Synod of
Bishops: His Eminence Archbishop Mark of Berlin and Germany; His Eminence
Archbishop Kyrill of San Francisco and Western America; His Eminence Archbishop
Gabriel of Montreal and Canada, and His Grace Bishop Peter of Cleveland,
Administrator of the Diocese of Chicago and Mid-America.

Deliberating on the matter of Bishop Jerome of Manhattan, the Synod of Bishops
made a decision as follows:

"During a meeting of the Synod of Bishops on Wednesday, July 10, 2013, presided
over by the First Hierarch of the Russian Church Abroad, A DECISION WAS MADE: on
the activities of Bishop Jerome of Manhattan, Vicar of the President for the
Administration of Western Rite Parishes.

After exhaustive deliberation, IT WAS DECREED:

1) To halt the ordination of new clergymen for parishes adhering to the Western
Rite.

2) To censure Bishop Jerome for his willfulness in administering the parishes
adhering to the Western Rite, and in performing various ecclesial services not
approved by the Synod of Bishops, and for criticizing his brethren in letters to
clergy and laity.

3) To deny recognition of the ordination of a group of individuals by Bishop
Jerome during a single divine service, and to regularize them following a
thorough examination of the candidates.

4) To release Bishop Jerome from all duties, including those of Vicar of the
President in administering Western Rite parishes, designating him as retired
without the right to serve in the Synodal Cathedral "of the Sign" in New York,
or to perform ordinations or award clergymen, and designating his place of
residence at St Vladimir Memorial Church of the 1000th Anniversary of the
Baptism of Russia in Jackson, NJ.

5) To bless Bishop Jerome to perform divine services within the confines of the
Eastern American Diocese with the consent of its Ruling Bishop.

6) To release Monk Anthony (Bondi) from all of his administrative duties and
from the spiritual ministry to the Vicariate of Western Rite Parishes.

7) To establish a commission to examine the means of integrating clergymen and
communities of the Western Rite into the liturgical life of the Russian Orthodox
Church, consisting of: Metropolitan Hilarion of Eastern America and New York,
President; Bishop George of Mayfield, Vicar of the Eastern American Diocese;
Protopriest David Straut of the Eastern American Diocese, and Protopriest
Anthony Nelson of the Mid-American Diocese.

8) To address an epistle to the clergymen and communities of the Western Rite
regarding the need for them to adopt the order of divine services of the Eastern
Orthodox Catholic Church, while preserving, when necessary, certain
particularities of the Western Rite.

9) To emphasize our adherence to the rules and traditions of the Eastern
Orthodox Catholic Church in general and of the Russian Orthodox Church in
particular.

10) To deem this decree immediately valid and to submit it to the members of the
Council of Bishops in the form of a questionnaire for confirmation."

The meeting concluded with the singing of "It is Truly Meet."

=================== end Synod document ================ ==

My comments: The most notable feature of this document is what is in part 8), which mentions WR clergy and communities adopting "the order of divine services of the Eastern Orthodox Catholic Church, while preserving certain particularities of the Western Rite." This could easily be taken to mean that WR shall cease in the ROCOR. However, there are many unanswered questions. Does "order of divine services" signify the Eastern Liturgy, or something more generic such as "the essential requirements and rules of Eastern liturgics?" The older forms of Roman rite fulfill almost all, if not all, the conciliarly-enacted requirements for Eastern liturgics. Do "particularities of the Western Rite" include such things as the Roman rite Ordinary and Canon of the Mass, or is it a reference to use of Western musical styles in the Liturgy of St. John Chrysostom, e.g.? What part 8 truly means, will not be clear until the coming epistle's contents become known.

I do not take this document to signal the end of the Western Rite in the ROCOR, but rather the inauguration of a cautious period in which the boundaries for the Western Rite will be determined. The way is still open for all Western Rite clergy of the ROCOR to continue in their service to the Church. Pending receipt of the epistle expected in future, there is nothing in this document (as it seems to me) which would prevent WR priests from carrying on as usual this Sunday, using the liturgy they know.

Bishop Jerome and Monk Anthony were formerly assistants to the Metropolitan and no longer are. This may not impact the typical Western Rite priest much, as to the performance of his sacred duties. He will surely have to ask the Metropolitan about things he would formerly ask the assistants about.

The path of service to the Church has not been closed to either Bishop Jerome or Monk Anthony, although they have received different duties than before.

So all hangs on the coming epistle. And who knows when it will appear? In the meantime, our thoughts and prayers are with all the Western Rite clergy and faithful of our Church, who may be feeling that their world is ending. Please know, brothers and sisters, that it is changing, but not ending. You have our love, prayers, support, and acceptance. Don't be discouraged.

And so we go forward in faith.

It is of interest that the Western Rite Vicariate is referred to in the document, and nowhere in the document is the Vicariate.dissolved or closed. Apparently, the Vicariate continues to exist, but without a named vicar.

- update: It is now confirmed that the Vicariate as a structure no longer exists. Each Western Rite community is directly under the omofor of the Metropolitan.

Tuesday, July 2, 2013

On or near June 28, 2013, Fr. Ignatius Lozano was made a priest of the Russian Orthodox Church Outside of Russia. He will serve near Lockhart, Texas.

Fr. Archimandrite Michael (Kinsfather) is a Western Rite Russian Orthodox clergyman of San Antonio, Texas. Fr. Michael has a chapel in his house dedicated to St. Michael and All Angels. (continued further below)

Fr. Benigno Manuel Pardo

Today, July 2, 2013, I learned that there is a third RWRV priest in Texas, Fr. Benigno Manuel Pardo of Houston (photo above). I do not know when Fr. Benigno was ordained or what the name of his parish is, and it does not appear on the RWRV website (rwrv.org). Fr. Benigno is in his 70s, about the age attained by St. Theodore of Canterbury when he set out to enter a new land (England) and begin completely fresh apostolic labors. Fr. Benigno formerly resided in League City, the town where I resided with my family, from age six to age ten (yes, it was a few years ago).

At least two of our new priests can speak Spanish, and the outreach to Hispanics in Texas is something extremely important.

May God bless and protect these new laborers in the vineyard of Christ.

update: Fr. Benigno and Fr. Ignatius are among the "Beacon" ordinands, who assembled, apparently in Beacon, New York (the event is still shrouded in much secrecy) to be ordained in a group ordination under conditions which can render ordinations as invalid according to the Canons of the Seven Ecumenical Councils. Subsequently to this misstep, these men's ordinations were nullified by the Synod of Bishops. Our thoughts and prayers and love are very much with these new brethren. They themselves did not a single thing wrong. So it is with great respect and anticipation that we await the day when they may take their places beside us at the most holy altar table, pending their Orthodox formation and a canonical ordination. This is a very painful time of transition and waiting, and it calls for every kindness and every show of support from us, for these brethren. Dear brethren, if I can be of any help to you, please call me at (512) 696-6890. -- Fr. Aidan

Tuesday, June 25, 2013

"Abbot James is pleased to announce the forthcoming ordination of Dom Joseph Del Giorno to the holy priesthood. To accommodate Bishop Jerome’s schedule, Fr. Joseph will be traveling on Wednesday 26 June to Beacon, New York. He will be returning for the weekend of Trinity Sunday, and will celebrate his first Mass in the cathedral on that feast at 8 AM. We ask your prayers for him for a safe journey and God’s blessing on his priestly life."

Congratulations and prayers for Dom Joseph as he approaches the sacred day of his ordination to the Holy Priesthood. May God bless him and protect him, granting him many blessed and successful years of service to Christ's Holy Church.

Axios! Or, as it used to say in the Roman rite ordination service anciently, Dignus est!

Monday, June 24, 2013

There is, on the ROCOR Studies page, an interview dated June 17 where Fr. Deacon Andrei Psarev discusses the ROCOR's Western Rite with Bishop Jerome of Manhattan (assistant to the Metropolitan for WR Affairs). It is found here in English:

Friday, June 14, 2013

By
the grace of God, and with the help of many dear friends, the monks of
Christminster [Western Rite Monastery of Christ the Saviour] moved out of their old premises over a two day period of
30/31 May, having been told they must leave the premises by the first of
June. The move happened to coincide
with an early tropical heat wave and torrential rains which added
considerably to an already stressful situation. By the promised prayers
of many well-wishers we survived the ordeal and are now located in St
George’s rectory in Niagara Falls, New York. We owe this new monastic
home to the kindness and good will of our dear friend and benefactor
Archbishop Peter Goodrich of the Independent Anglican Church of Canada.
He has also made available to us for our liturgical services the use of
his cathedral next to the rectory. He and his clergy and staff have been
most gracious and welcoming to us.
In addition to the many who have supported us with their prayers we
wish to thank heartily those who helped us with the actual move: Pavlos
Pavlakis, Joanna Thomson, the twins, Greg Wiebe, Edward Akiwumi and
Steve Camp (“the boys from Buffalo”) and anonymous helpers at the
church.
While we are moved in, we are by no means settled in as there is still
much unpacking to do. Fortunately we can unpack at our own pace, without
a deadline hanging over us as it had been in Canada. Our stay here in
New York is not likely to be a permanent one, but we have been assured
by Archbishop Peter that we can stay here as long as we need. We do hope
to return one day to Canada if we can find a suitable monastic site. In
the mean time we are assured of a reasonable measure of peace,
stability and quiet for the living out of our monastic life.
For the time being our Sunday Mass will be in the Cathedral at 8
o’clock AM. (The Anglican service on Sunday in the Cathedral, usually
celebrated by the Archbishop is at 9:30 AM).
Already we have had some excitement (?) in our new quarters. There were
some boxes that needed to be moved out our space and into the church.
Among the helpers that were obtained there appears to have been a thief.
An i-phone and a cash box were taken containing bookstore proceeds from
Hamilton.

It was suggested to me that I give a bit of history from the writings of Metropolitan Hilarion of the External Affairs Department of the Moscow Patriarchate, then focus on the Continuum, and finally to open the floor to any of the questions you may have, keeping in mind that having established the Western Rite Vicariate in The Russian Church Outside Russia, we are still growing into our identity.

The first difficulties in relation to the Church of England emerged in 1992 when its General Synod agreed to ordain women to the priesthood. The Department for External Church Relations of the Russian Orthodox Church came out with an official statement expressing regret and concern over this decision as contradicting the tradition of the Early Church.

One might ask why our Church should have concerned itself at all with this matter? By the early 90s the Protestant world had already ordained many women pastors and even women bishops. But the unique point here was that the Anglican Community had long sought rapprochement with the Orthodox Church. Many Orthodox Christians recognized the existence of apostolic continuity in Anglicanism. From the 19th century, Anglican members of the Association of Eastern Churches sought "mutual recognition" with the Orthodox Church and its members believed that "both Churches preserved the apostolic continuity and true faith in the Saviour and should accept each other in the full communion of prayers and sacraments".

Much has changed since. The introduction of the female priesthood in the Church of England was followed by discussions on the female episcopate. In response to the positive decision made by the Church of England's General Synod on this issue, the Department for External Church Relations published a new statement saying that this decision "has considerably complicated dialogue with the Anglicans for Orthodox Christians" and "has taken Anglicanism farther away from the Orthodox Church and contributed to further division in Christendom as a whole".

We have studied the preparatory documents for the decision on female episcopate and were struck by the conviction expressed in them that even if the female episcopate were introduced, ecumenical contacts with the Roman Catholic and the Orthodox Churches would not come to an end. What made the authors of these documents so certain? There was a second controversial statement. The same document argued that despite a possible cooling down in relations with Catholics and Orthodox, the Church of England would strengthen and broaden its relations with the Methodist Church and the Lutheran Churches in Norway and Sweden. In other words, the introduction of the female episcopate "will bring both gains and losses". The question arises: Is not the cost of these losses too high? I can say with certainty that the introduction of the female episcopate excludes even a theoretical possibility for the Orthodox to recognize the apostolic continuity of the Anglican hierarchy.

We are also extremely concerned and disappointed by other processes that are manifesting themselves in churches of the Anglican Communion. Some Protestant and Anglican churches have repudiated basic Christian moral values by giving a public blessing to same-sex unions and ordaining homosexuals as priests and bishops. Many Protestant and Anglican communities refuse to preach Christian moral values in secular society and prefer to adjust to worldly standards.

Our Church must sever its relations with those churches and communities that trample on the principles of Christian ethics and traditional morals. Here we uphold a firm stand based on Holy Scripture. In 2003, the Russian Orthodox Church had to suspend contact with the Episcopal Church in the USA due to the fact that this Church consecrated a self-acclaimed homosexual, Gene Robertson, as bishop. The Department for External Church Relations made a special statement deploring this fact as anti-Christian and blasphemous. Moreover, the Holy Synod of our Church decided to suspend the work of the Joint Coordinating Committee for Cooperation between the Russian Orthodox Church and the Episcopal Church in the USA, which had worked very successfully for many years. The situation was aggravated when a woman bishop was installed as head of the Episcopal Church in the USA in 2006 and a lesbian was placed on the bishop's chair of Los Angeles in 2010.

Similar reasons were behind the rupture of our relations with the Church of Sweden in 2005 when this Church made a decision to bless same-sex "marriages". And recently the lesbian Eva Brunne has become the "bishop" of Stockholm.

What can these churches say to their faithful and to secular society? What kind of light do they shine upon the world (cf. Mt. 5:14)? What is their "salt"? I am afraid the words of Christ can be applied to them: If the salt loses its saltiness, how can it be made salty again? It is no longer good for anything, except to be thrown out and trampled by men (Mt. 5:13).

We are aware of the arguments used by proponents of the above-mentioned liberal innovations. Tradition is no authority for them. They believe that to make the words of Holy Scripture applicable to modernity they have to be "actualized", that is, reviewed and interpreted in an appropriate, "modern" spirit. Holy Tradition is understood as an opportunity for the Church to be continually reformed and renewed and to think critically.

The Orthodox, however, have a different understanding of Holy Tradition. It is aptly expressed in the words of Vladimir Lossky: "Tradition is the life of the Holy Spirit in the Church"--the life giving to every member of the Body of Christ the ability to hear, accept and know the Truth in its inherent shining, not in the natural light of human reason".

It is impossible to pass silently by the liberalism and relativism which have become so characteristic of today’s Anglican theology. From the time of Archbishop Michael Ramsay of Canterbury, the Church of England saw the emergence of so-called modernism which rejected the very foundations of Christianity as a God-revealed religion. Among its most eloquent representatives was the Anglican Bishop of Woolwich, Dr. I. A. T. Robinson, the author of the sensational book Honest to God. The Bishop of Woolwich’s worldview can be described as ‘Christian atheism’. Indeed, he rejected the existence of a personal God, of the Creator of the world and of Providence. He also denied the existence of the spiritual world in general and of the future life in particular. It should be admitted that these views provoked protests on the part of some Anglican bishops, led by Archbishop Michael Ramsey of Canterbury.

It is appropriate to recall here the words of His Holiness Patriarch Kyril of Moscow and All Russia at the Bishops’ Conference in February 2010. Concerning the liberal novelties introduced by some Protestant communities, he stated: ‘What has happened reveals only too clearly a fundamental difference between Orthodoxy and Protestantism. The principal problem lying at the basis of this difference is that Orthodoxy safeguards the norm of apostolic faith and order as fixed in the Holy Tradition of the Church and sees as its task to actualize this norm continually for the fulfillment of pastoral and missionary tasks. On the other hand, in Protestantism the same task allows for a theological development that can remodel this same norm. Clearly, the search for doctrinal consensus, as was the case with regard to Baptism, Eucharist and Ministry in the multilateral dialogue initiated by the World Council of Churches, has lost its meaning precisely because any consensus may come under threat or may be destroyed by innovation or interpretation that will challenge the very meaning of these agreements’.

Regrettably, what His Holiness the Patriarch says about Protestantism can be applied equally to many Anglican communities. In the 19th and 20th centuries, Orthodox communities discussed seriously the recognition of Anglican priesthood based on its recognized apostolic continuity. Now we are very far from this. And the gap between the liberal Anglicans and the Orthodox keeps growing.

One of the priorities in the work of the Russian Church today is to bear witness to the eternal significance of Christian spiritual and moral values in the life of modern society. In 2000 our Church already made a considerable contribution to the systematization of Orthodox tradition in this area by adopting a Basic Social Concept and, in 2008, a Basic Teaching on Human Dignity, Freedom and Rights. Today the Church is engaged in major work to compile a Catechesis which will give a clear exposition of Christian doctrine, on the one hand, and will respond to the burning problems of today on the other.

We are not alone in our concern for the preservation of Christian values. Liberal tendencies in Protestant and Anglican communities present a challenge to those Christians and churches that have remained faithful to Gospel principles in doctrine, church order and morality. Certainly, we seek and find allies in opposing the destruction of the very essence of Christianity. One of the major tasks in our inter-Christian work today is to unite the efforts of Christians for building a system of solidarity on the basis of Gospel morality in Europe and throughout the world. Our positions are shared by the Roman Catholic Church, with which we have held numerous meetings and conferences. Together we are considering the possibility of establishing an Orthodox-Catholic alliance in Europe for defending the traditional values of Christianity. The primary aim of this alliance would be to restore a Christian soul to Europe. We should be engaged in common defense of Christian values against secularism and relativism.

And now...The Continuum

When I was asked to speak before you, Mr. Spaulding gave me an easy task. He requested that I announce to you the secret of how the three Russian Orthodox jurisdictions in this country, the ROCOR, OCA and Patriarchal Churches have come together. In this he was hoping to find that magic formula of how to keep the fragmented Anglican jurisdictions from not only fragmenting further, but also re-uniting them.

Perhaps the single most important issue in this is that the FAITH and PRACTICE of the above three referenced jurisdictions are identical. The current faith and practice of the fragmented jurisdictions seem not to be. So the first suggestion is that you need to hold the same faith and practice. For too long the 1928 BCP was the agreed upon document, perhaps even more so than the creed that kept the unity of the body. With the introduction of a new prayer book in 1979 the uniting document no longer existed.

Was the new BCP that bad? For many it was seen as a more patristic document in many ways. But its arrival was commingled with many other movements within the Episcopal Church that were not only on the edge of the Faith once delivered to the saints but in direct contradiction to it. All of this was bundled up and rejected by those who wished to maintain the traditional faith and practice.

The winds of change in the 1960’s were powerful and they blew not only within the Anglican Church but also within the Roman Church, that one-time bastion of stability within the world. In the Episcopal Church A new source of revelation emerged—experience; after all, it was the Age of Aquarius and the sexual Revolution was having its effect and Hedonism infiltrated the most noble institutions of our societies. The effect on society was, and continues to be, devastating.

Those Anglicans who would easily see the Book of Mormon as another form of revelation and thus excluding that sect from Christianity, see no problem with admitting “experience" -- or some other form of revelation...

So my first suggestion to unity is Return to the Faith of the Undivided Church.

Before I entered the Russian Orthodox Church I was the Archbishop of New York for the Former Exarchate of the Greek Orthodox Patriarchate of Alexandria in the Americas. It was and is with great humility that I laid aside the episcopacy for the sake of the unity of the Church and led my Western Rite parishes into the Russian Orthodox Church as there we could find continued stability and opportunity for unity and growth. It is no secret that the Bishop to communicant ratio is the highest it has ever been in the Continuing Churches. My brothers, it is time for a fearless and moral searching inventory on whether the mind of Jesus for the unity of the Church requires yto consider continuing as a bishop. Perhaps a moratorium on any further consecrations might be in order.

So my second suggestion for unity is, if you are a bishop consider resigning for the good of the unity of the Church, and make no more bishops.

Perhaps one of the most difficult issues for you will be that of the ordination of women. There are currently many women who, accepting the discipline of their groups allowed themselves to be ordained. Now, aside from getting into the question of the “matter of the sacrament,” to use Roman terminology, or the historical understanding of the ancient canons that a bishop who does such a thing immediately deposes himself and the ordination never takes place, there are some good, holy, and sincere women who have offered themselves for the service of the Church. Not all who approached the bishops have been feminists fighting for rights. However, the 2,000 year old Tradition of the Church makes it clear that the Orthodox Apostolic teaching and practice of the Church has never allowed women to enter the priesthood. In a strict sense the diaconate is not part of the priesthood though within Holy Orders, and to be clear those women who were ordained to be deaconesses had a very limited liturgical role. The Church of Greece today has a few Deaconesses who are nuns and whose main function is to bring the sacrament to sick nuns within the cloistered community where no man may enter. At the height of the frenzied fight for the ordination of women in the Anglican Communion, an ancient mosaic was referenced. There in glowing colors was a woman next to a presbyter and beneath her image was the word presbytera. There it was at last, proof that there were women priests. The excitement was high! The women advocates were doing the “hokey-pokey” and turning themselves around with glee. But as the days were long gone when Patristics was studied, they missed a very important fact. The wife of a presbyter was called presbytera and still is within the Greek Church. The Orthodox theology of marriage is so strong that we hold that the wife of the priest is mystically present with him at the altar as they are one flesh before God. However, she is not a priest.

My third suggestion for unity is Return to the ordination practice of the ancient Church.

You asked me for the way forward; you already have it in the Chicago “Lambeth Quadrilateral”:

1. Our earnest desire that the Savior's prayer, "That we all may be one," may, in its deepest and truest sense, be speedily fulfilled;

2. That we believe that all who have been duly baptized with water, in the name of the Father, and of the Son, and of the Holy Ghost, are members of the Holy Catholic Church

3. That in all things of human ordering or human choice, relating to modes of worship and discipline, or to traditional customs, this Church is ready in the spirit of love and humility to forego all preferences of her own;

4.. That this Church does not seek to absorb other Communions, but rather, co-operating with them on the basis of a common Faith and Order, to discountenance schism, to heal the wounds of the Body of Christ, and to promote the charity which is the chief of Christian graces and the visible manifestation of Christ to the world.

But furthermore, we do hereby affirm that the Christian unity can be restored only by the return of all Christian communions to the principles of unity exemplified by the undivided Catholic Church during the first ages of its existence; which principles we believe to be the substantial deposit of Christian Faith and Order committed by Christ and his Apostles to the Church unto the end of the world, and therefore incapable of compromise or surrender by those who have been ordained to be its stewards and trustees for the common and equal benefit of all men.

Is there a way that the Anglican Patrimony can be preserved? Yes! Within the Orthodox Church.

Epilogue:

In 1978 the Anglican Communion's Lambeth Conference requested "that all member Churches of the Anglican Communion should consider omitting the Filioque from the Nicene Creed, and that the Anglican-Orthodox Joint Doctrinal Commission through the Anglican Consultative Council should assist them in presenting the theological issues to their appropriate synodical bodies and should be responsible for any necessary consultation with other Churches of the Western tradition."

In 1985 the General Convention of The Episcopal Church (USA) recommended that the Filioque clause should be removed from the Nicene Creed, if this were endorsed by the 1988 Lambeth Council.

In 1985 The Synodical body of the Anglican Church of Canada approved the original Nicene' Creed to be printed and used in the Alternative Service Book of the Anglican Church of Canada.

In 1988 the conference "ask(ed) that further thought be given to the Filioque clause, recognizing it to be a major point of disagreement (with the Orthodox) ... recommending to the provinces of the Anglican Communion that in future liturgical revisions the Niceno-Constantinopolitan Creed be printed without the Filioque clause."

At a subsequent joint meeting of the Anglican Primates and Anglican Consultative Council in 1993, a resolution was passed urging Anglican churches to comply with the request that "in future liturgical revisions the Niceno-Constantinopolitan Creed be printed without the Filioque clause."

Accordingly, at its 1994 General Convention, the Episcopal Church reaffirmed its intention to remove the words "and the son" from the Nicene Creed in the next revision of its Book of Common Prayer.

So, my brothers, when do you stop talking and start acting?

Some questions:

What will coming into Orthodoxy look like? What about our bishops?

The Russian Orthodox Church will receive bishops who bring in their parishes as mitered archpriests. They will be made Deans of their group of parishes and will have the privilege of celebrating the Western Pontifical Liturgy with miter and crosier. This is an honor that Eastern priests who have been in the Russian Church do not even automatically get after 30-40 years of service! So it is a HUGE gift. We follow the ancient canons so, like the Romans, we do not have a married episcopate.

For the record, the Orthodox Church does not make a judgment regarding the orders of other churches. All we know is what is necessary for our own grace-filled Holy Mysteries (Sacraments) and that is that they are celebrated by Orthodox priests who have been ordained by canonical Orthodox Bishops.

The Russian Church follows the ancient Paschalion. Western Rite parishes follow the Orthodox Western calendar.

Parishes who come into the Western Rite Vicariate may continue to use the Anglican Rite or the ancient Roman Rite. Leavened bread is used for communion which may be in the form of prosphora (home baked liturgical bread) or commercially available leavened hosts.

Many probably know most of the following already: but, as Vladyka Seraphim (Ivanoff) of blessed memory said to me long ago, "In case you don't know, I'll remind you!"

I was raised in a small New England town, and till I was 16, in the Episcopal Church. But my godfather, and also the clergyman in the next town where we had our high school, told me that "the Orthodox Church has the same history as we do, and we are in communion with them: we can go to communion in their church, and they in ours".

That turned out not to be the case. When I began learning Russian and Greek at age 14, I started to hear more and more about the Orthodox Church, and I became more and more curious, and then more and more interested.

The obvious arguments for the unique truth of the Orthodox faith, you must all know. One of them is that there had been One Church, and that Rome had become separated from what was then the rest of the Orthodox Church, and later the Anglican Church from Rome, followed by the Puritans (Congregationalists), Methodists, and others, from the Church of England.

It was also pretty obvious that Rome had never been Byzantium, and England was not Russia. So the Western Church, as is clearly documented, was "Western" in the typicon it followed, long before there was any split between the Greek vs. Latin Christianity. What I discovered much later, and might surprise some, is that the typicon of Constantinople and Hagia Sophia, used once to be very similar to that followed in Rome.

Bishop Seraphim of Chicago, +1987

I was received into the Orthodox Church on Dec. 22, 1963, which was the day after I turned 17. Shortly after that, I became an altar boy in Mahopac, where I served Vladyka Seraphim of Chicago and Detroit on his visits. I used to go there with an iconographer named Dimitri B. Alexandrow, who lived down what was then a country road from my childhood home, and who was also a neighbor from Mr. G. Tchaika, who gave me my first lessons in Russian pronunciation and conversation (and told me a little about the problems in the Russian Orthodox Church, where he had been kicked out of the choir and was insulted).

Mr. Alexandrow soon became Father Dimitri, and later on, Bishop Daniel of Erie. I learned a very great deal from him, and his advice and explanations set me on what I consider the straight path of Orthodoxy.

I had been received by chrismation, which in 1963 was the tradition in the Russian Church for accepting converts from Anglicanism. But a year and a half later, "Holy Transfiguration Monastery" in Brookline, Massachusetts, with its priestmonk Panteleimon, was received into ROCOR (by canonical transfer, which the Panteleimonites now deny). Very shortly after that, I began to be told that reception by Chrismation was "not strong enough", and that I was "still in my sins" and needed to be baptized.

Bishop Daniel of Erie, +2010

I was fortunate enough to be able to consult Fr. Dimitri Alexandrow about this, and he showed me conclusively, from the Canons, that this was not the truth, not the teaching of the Orthodox Church. That was very impressive for me, and just as Mr. Tchaika had let me know there were day-by-day troubles in the Church, so Fr. Dimitri showed me that there were ecclesiological troubles, caused, not by "True Orthodox", but by disobedient people who try to spread their own, ultra-strict, but false, teachings.

We had, at that time, a Western Rite diocese in France. In Mahopac, I was shown their illustrated book called in French, Nos Eglises en France. I soon found out that the Panteleimonites opposed this, on two grounds: that "one must be Byzantine to be Orthodox", and "the New Calendar [in those days, ROCOR permitted the use of the New Calendar in non-Russian communities] is a heresy".

I asked Father Dimitri what he thought of the Western rite. Is it Orthodox? His reply was: Yes, it is indeed Orthodox, but the question that can be asked, is this the same Western rite that was used historically?

After the loss of the French diocese in 1967, due to the pressure they had come under following the repose of their protector, St. John Maximovitch, Fr. Dimitri was very critical of the way the group that stayed, was forced by Archbishop Anthony of Geneva [now reposed - Ed.], to change over to the Eastern Rite. But a year or less went by, before a new group of Western rite parishes (three) was accepted into ROCOR, at that time with the support of Fr. George Grabbe (who later came under the influence of the Panteleimonites, however).

Fr. Dimitri, his mother and I, went to a church in Connecticut that followed the Western rite, to see what it was like. But, while the actual text of the Mass or Liturgy was entirely correct and historical, there was no music -- due, I think, to the small number of people and to a lack of musical ability on those involved.

Fr. Dimitri, who was a learned medievalist and linguist, and active in the Old Rite, giving him a broader liturgical perspective, told me that this service should have been in Gregorian chant, and at least partly in Latin. He had lived in Switzerland, Austria and Germany, and had seen the old Mass as it was kept in those places in the 1940's and early 1950's.

This idea inspired me, because it made sense: this was what Orthodox worship had once been like, before the separation of the Western Church -- and wonderful as the Russian Church and Russian tradition are, not everyone was as able to adapt to them as I had been.

But if Orthodoxy is the True Faith, it can't be only for people of a certain cultural background, or with a linguistic and cultural flexibility: it had to be for everyone. Fr. Dimitri described the other "special Rites" in the Orthodox Church, such as that of the Old Believers or of the Syro-Chaldeans (whose bishop lived out his days in our Spring Valley convent of Novoe Diveevo). In 1965, there was also a plan to receive a group of former Syro-Jacobites (West Syrian tradition as opposed to East Syrian).

As the years went by, Fr. Dimitri, later Bishop Daniel, always encouraged me to study and to try to revive the Western Rite in the Orthodox Church.

Abp. Nikon (Rklitsky), +1976

Vladyka Seraphim of Chicago, whom I got to know while I was in high school and college, agreed entirely with Fr. Dimitri. So did Archbishop Nikon of blessed memory, who told me that Metropolitan Anthony Khrapovitsky had been another big supporter of this idea. So were Bishop Alexander (Mileant), Bishop Mitrofan (Znosko-Borovsky) and others whom I respected and learned from.

I was rather taken aback, when in college I mentioned to one of my Russian professors a custom that exists in the Old Rite. Her immediate reaction was, "Whereas, what do the Orthodox do?" I was wasting my breath trying to tell her that the Old Rite was Orthodox.

I also recall a conversation I once had with Archbishop Ionafan Kopalovich [now reposed -Ed.], who was the Moscow Patriarchate administrator in New York City at the time of the autocephaly issue [resulting in the creation of the OCA - Ed.]. I said something to him about the Old Rite, and his reaction was that "The Old Rite is a heresy".

Was St. Sergius of Radonezh a heretic, then?

Patriarch Kirill of Moscow and All Rus'

Many of the same problems seem to come up whenever an unfamiliar church service is met with. A certain outspoken priest recently wrote, and I believe put on his website, that the Liturgies of St. James and St. Mark are "not Orthodox".

But grasping the idea of "various typicons in the Church" is, as Patriarch Kyrill said in a private conversation with me at the Sobor in Moscow,* not only very Orthodox, but a key element in the education of future clergy. That was why he, himself, when he taught candidates for the priesthood, used to celebrate such rare Liturgies, and why he has continued to encourage me in this direction.

"There are 17 ways to do everything in the Orthodox Church", as one of our departed hierarchs was wont to say, "and 17 ways to do each of the 17 ways".

In Christ,
+Bishop Jerome

Note: Bishop Jerome is assistant to the Metropolitan for Western Rite communities in the canonical Russian Orthodox Church Outside Russia

* This appears to refer to the Sobor or Bishop's Council held at Moscow from Feb. 2 to Feb. 5, 2013. -Ed.

Thanks to Vladyka Jerome for his permission to reproduce this article here on Oremus blog.